The life and work of Kim Iry�p (1896–1971) bear witness to Korea’s encounter with modernity. A prolific writer, Iry�p reflected on identity and existential loneliness in her poems, short stories, and autobiographical essays. As a pioneering feminist intellectual, she dedicated herself to gender issues and understanding the changing role of women in Korean society. As an influential Buddhist nun, she examined religious teachings and strove to interpret modern human existence through a religious world view. Originally published in Korea when Iry�p was in her sixties, Reflections of a Zen Buddhist Nun (Ŏnŭ sudoin ŭi hoesang) makes available for the first time in English a rich, intimate, and unfailingly candid source of material with which to understand modern Korea, Korean women, and Korean Buddhism. Throughout her writing, Iry�p poses such questions as: How does one come to terms with one’s identity? What is the meaning of revolt and what are its limitations? How do we understand the different dimensions of love in the context of Buddhist teachings? What is Buddhist awakening? How do we attain it? How do we understand God and the relationship between good and evil? What is the meaning of religious practice in our time? We see through her thought and life experiences the co-existence of seemingly conflicting ideas and ideals—Christianity and Buddhism, sexual liberalism and religious celibacy, among others. In Reflections of a Zen Buddhist Nun, Iry�p challenges readers with her creative interpretations of Buddhist doctrine and her reflections on the meaning of Buddhist practice. In the process she offers insight into a time when the ideas and contributions of women to twentieth-century Korean society and intellectual life were just beginning to emerge from the shadows, where they had been obscured in the name of modernization and nation-building.

Buddhism and Postmodernity is a response to some of the questions that have emerged in the process of Buddhism's encounters with modernity and the West. Jin Y. Park broadly outlines these questions as follows: first, why are the interpretations and evaluations of Buddhism so different in Europe (in the nineteenth century), in the United States (in the twentieth century), and in traditional Asia; second, why does Zen Buddhism, which offers a radically egalitarian vision, maintain a strongly authoritarian leadership; and third, what ethical paradigm can be drawn from the Buddhist-postmodern form of philosophy? Park argues that, as unrelated as these questions may seem, the issues that have generated them are related to perennial philosophical themes of identity, institutional power, and ethics, respectively. Each of these themes constitutes one section of Buddhism and Postmodernity. Park discusses the three issues in the book through the exploration of the Buddhist concepts of self and others, language and thinking, and universality and particularities. Most of this discussion is drawn from the East Asian Buddhist traditions of Zen and Huayan Buddhism in connection with the Continental philosophies of postmodernism, hermeneutics, and deconstruction. Self-critical from both the Buddhist and Western philosophical perspectives, Buddhism and Postmodernity points the reader toward a new understanding of Buddhist philosophy and offers a Buddhist-postmodern ethical paradigm that challenges normative ethics of metaphysical traditions.

Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers such as Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. Challenging the dualistic paradigm of existing philosophical traditions, Merleau-Ponty proposes a philosophy in which the traditional opposites are encountered through mutual penetration. Likewise, a Buddhist worldview is articulated in the theory of dependent co-arising, or the middle path, which comprehends the world and beings in the third space, where the subject and the object, or eternalism and annihilation, exist independent of one another. The thirteen essays in this volume explore this third space in their discussions of Merleau-Ponty's concepts of the intentional arc, the flesh of the world, and the chiasm of visibility in connection with the Buddhist doctrine of no-self and the five aggregates, the Tiantai Buddhist concept of threefold truth, Zen Buddhist huatou meditation, the invocation of the Amida Buddha in True Pure Land Buddhism, and Nishida's concept of basho.

Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers such as Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. Challenging the dualistic paradigm of existing philosophical traditions, Merleau-Ponty proposes a philosophy in which the traditional opposites are encountered through mutual penetration. Likewise, a Buddhist worldview is articulated in the theory of dependent co-arising, or the middle path, which comprehends the world and beings in the third space, where the subject and the object, or eternalism and annihilation, exist independent of one another. The thirteen essays in this volume explore this third space in their discussions of Merleau-Ponty's concepts of the intentional arc, the flesh of the world, and the chiasm of visibility in connection with the Buddhist doctrine of no-self and the five aggregates, the Tiantai Buddhist concept of threefold truth, Zen Buddhist huatou meditation, the invocation of the Amida Buddha in True Pure Land Buddhism, and Nishida's concept of basho. In his philosophical project, Merleau-Ponty makes vigorous efforts to challenge the boundaries that divide philosophy and non-philosophy, the East and the West, experience and concepts, the subject and the object, and body and mind. Combining the Eastern philosophical tradition of Buddhism with Merleau-Ponty's phenomenology, Merleau-Ponty and Buddhism offers an intercultural philosophy in which opposites intermingle in a chiasmic relationship, and which brings new understanding regarding the self and the self's relation with others in a globalized and multicultural world.

Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of Hwa Yol Jung explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. The essays in this volume examine diverse issues, encompassing globalization, cosmopolitanism, public philosophy, political ecology, ecocriticism, ethics of encounter, and aesthetics of caring. They examine the philosophical traditions of phenomenology of Hursserl, Merleau-Ponty, and Heidegger; the dialogism of Mikhail Bakhtin; the philosophy of mestizaje literature; and Asian philosophical traditions. This rich comparative and cross-cultural investigation of philosophy and political theory demonstrates the importance of cultural and cross-cultural understanding in our reading of philosophical texts, exploring how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm and political theory. This volume honors the scholarship and philosophy of Hwa Yol Jung, who has been a pioneer in the field of comparative political theory, cross-cultural philosophy, and interdisciplinary scholarship. In one of his earliest publications, The Crisis of Political Understanding (1979), Jung described the urgency and necessity of breakthrough in political thinking as a crisis, and he followed up on this issue for his half century of scholarship by introducing Asian philosophy and political thought to Western scholarship, demonstrating the possibility of cross-cultural philosophical thinking. In his most recent publications, Jung refers to this possibility as "transversality" or "trans(uni)versality," a concept which should replace the outmoded Eurocentric universality of modernist philosophy. Jung expounds that in "transversality," "differences are negotiated and compromised rather than effaced and absorbed into sameness." This volume is a testimony to the very possibility of

Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of Hwa Yol Jung explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. The essays in this volume examine diverse issues, encompassing globalization, cosmopolitanism, public philosophy, political ecology, ecocriticism, ethics of encounter, and aesthetics of caring. They examine the philosophical traditions of phenomenology of Hursserl, Merleau-Ponty, and Heidegger; the dialogism of Mikhail Bakhtin; the philosophy of mestizaje literature; and Asian philosophical traditions. This rich comparative and cross-cultural investigation of philosophy and political theory demonstrates the importance of cultural and cross-cultural understanding in our reading of philosophical texts, exploring how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm and political theory. This volume honors the scholarship and philosophy of Hwa Yol Jung, who has been a pioneer in the field of comparative political theory, cross-cultural philosophy, and interdisciplinary scholarship. In one of his earliest publications, The Crisis of Political Understanding (1979), Jung described the urgency and necessity of breakthrough in political thinking as a crisis, and he followed up on this issue for his half century of scholarship by introducing Asian philosophy and political thought to Western scholarship, demonstrating the possibility of cross-cultural philosophical thinking. In his most recent publications, Jung refers to this possibility as 'transversality' or 'trans(uni)versality, ' a concept which should replace the outmoded Eurocentric universality of modernist philosophy. Jung expounds that in 'transversality, ' 'differences are negotiated and compromised rather than effaced and absorbed into sameness.' This volume is a testimony to the very possibility of transversality in our scholarship and thinking.

Buddhism and Postmodernity is a response to some of the questions that have emerged in the process of Buddhism's encounters with modernity and the West. Jin Y. Park broadly outlines these questions as follows: first, why are the interpretations and evaluations of Buddhism so different in Europe (in the nineteenth century), in the United States (in the twentieth century), and in traditional Asia; second, why does Zen Buddhism, which offers a radically egalitarian vision, maintain a strongly authoritarian leadership; and third, what ethical paradigm can be drawn from the Buddhist-postmodern form of philosophy? Park argues that, as unrelated as these questions may seem, the issues that have generated them are related to perennial philosophical themes of identity, institutional power, and ethics, respectively. Each of these themes constitutes one section of Buddhism and Postmodernity. Park discusses the three issues in the book through the exploration of the Buddhist concepts of self and others, language and thinking, and universality and particularities. Most of this discussion is drawn from the East Asian Buddhist traditions of Zen and Huayan Buddhism in connection with the Continental philosophies of postmodernism, hermeneutics, and deconstruction. Self-critical from both the Buddhist and Western philosophical perspectives, Buddhism and Postmodernity points the reader toward a new understanding of Buddhist philosophy and offers a Buddhist-postmodern ethical paradigm that challenges normative ethics of metaphysical traditions.

Buddhisms and Deconstructions considers the connection between Buddhism and Derridean deconstruction, focusing on the work of Robert Magliola. Fourteen distinguished contributors discuss deconstruction and various Buddhisms - Indian, Tibetan, and Chinese (Chan) - followed by an afterword in which Magliola responds directly to his critics.

Buddhisms and Deconstructions considers the connection between Buddhism and Derridean deconstruction, focusing on the work of Robert Magliola. Fourteen distinguished contributors discuss deconstruction and various Buddhisms - Indian, Tibetan, and Chinese (Chan) - followed by an afterword in which Magliola responds directly to his critics.

Why and how do women engage with Buddhism and philosophy? The present volume aims to answer these questions by examining the life and philosophy of a Korean Zen Buddhist nun, Kim Iryop (1896-1971). The daughter of a pastor, Iryop began questioning Christian doctrine as a teenager. In a few years, she became increasingly involved in women's movements in Korea, speaking against society's control of female sexuality and demanding sexual freedom and free divorce for women. While in her late twenties, an existential turn in her thinking led Iryop to Buddhism; she eventually joined a monastery and went on to become a leading figure in the female monastic community until her death. After taking the tonsure, Iryop followed the advice of her teacher and stopped publishing for more than two decades. She returned to the world of letters in her sixties, using her strong, distinctive voice to address fundamental questions on the scope of identity, the meaning of being human, and the value of existence. In her writing, she frequently adopted an autobiographical style that combined her experiences with Buddhist teachings. Through a close analysis of Iryop's story, Buddhist philosophy and practice in connection with East Asian new women's movements, and continental philosophy, this volume offers a creative interpretation of Buddhism as both a philosophy and a religion actively engaged with lives as they are lived. It presents a fascinating narrative on how women connect with the world-whether through social issues such as gender inequality, a Buddhist worldview, or existential debates on human existence and provides readers with a new way of philosophizing that is transformative and deeply connected with everyday life. Women and Buddhist Philosophy: Engaging Zen Master Kim Iryop will be of primary interest to scholars and students of Buddhism, Buddhist and comparative philosophy, and gender and Korean studies.

An overview of Korean Buddhism and its major figures in the modern period.